Jiva is that state of Puruṣa in which Puruṣa lies bonded to Prakriti through the glue of desire, and end of this bondage is Moksha.

Samkhya does not describe what happens after Moksha and does not mention anything about Ishwara or God, because after liberation there is no essential distinction of individual and universal Puruṣa.

In Samkhya, however, the dualism is between the real self ( as Puruṣa ) and matter ( Prakriti ).

There are three possible states of existence of Puruṣa: ( 1 ) liberated state when Puruṣa has no connection with Prakriti, ( 2 ) bonded state without life when Puruṣa is bonded to 13 karanas but does not have a body, and ( 3 ) physical state as a living being or jeeva when this jeeva gets attached to a body.

The Puruṣa is considered as the conscious principle, a passive enjoyer ( bhokta ) and the Prakriti is the enjoyed ( bhogya ).

Puruṣa is neither produced nor does it produce.

Prakriti is the first cause of the manifest material universe — of everything except the Puruṣa.

Each sentient being or Jeeva is a fusion of Puruṣa and Prakriti, whose soul / Puruṣa is limitless and unrestricted by its physical body.

Samsāra or bondage arises when the Puruṣa does not have the discriminate knowledge and so is misled as to its own identity, confusing itself with the Ego / ahamkāra, which is actually an attribute of Prakriti.

The spirit is liberated when the discriminate knowledge of the difference between conscious Puruṣa and unconscious Prakriti is realized by the Puruṣa.

In Uttara-Mīmāṃsā or Vedānta ( 4. 4. 5-7 ), Bāḍarāyaṇa cites Jaimini as saying ( ब ् र ा ह ् म े ण ज ै म ि न ि र ू पन ् य ा स ा द ि भ ् य ः) "( The mukta Puruṣa is united with the Brahman ) as if it were like the Brahman, because descriptions ( in Śruti etc ) prove so ".

Sāmkhya philosophy regards the universe as consisting of two realities: Puruṣa ( consciousness ) and Prakriti ( phenomenal realm of matter ).

Samkhya believes that the Puruṣa cannot be regarded as the source of inanimate world, because an intelligent principle cannot transform itself into the unconscious world.

Nirasmitā-samāpatti, acquisition of that final stage of meditation where there is no more wrong self-identifications ( abhimāna ) and the form of the Seer ( Draṣṭṛ ) coincides with the own-form of Puruṣa, thus allowing Patañjali to say, " then Draṣṭṛ is established in its own form " ( Yoga-sūtra I. 3 ).

In general, there is no society so secularized as to be completely without religiously inspired transcendental ends.

In philosophy, religion, mythology, and fiction, the afterlife ( also referred to as life after death, or Hereafter ) is the concept of a realm, or the realm itself ( whether physical or transcendental ), in which an essential part of an individual's identity or consciousness continues to reside after the death of the body in the individual's lifetime.

In abstract algebra, a field extension L / K is called algebraic if every element of L is algebraic over K, i. e. if every element of L is a root of some non-zero polynomial with coefficients in K. Field extensions that are not algebraic, i. e. which contain transcendental elements, are called transcendental.

For example, the field extension R / Q, that is the field of real numbers as an extension of the field of rational numbers, is transcendental, while the field extensions C / R and Q (√ 2 )/ Q are algebraic, where C is the field of complex numbers.

For example, if K is a field of characteristic p and if X is transcendental over K, is a non-separable algebraic field extension.

Each halting probability is a normal and transcendental real number which is not computable, which means that there is no algorithm that enumerates its digits.

*: The condition number computed with this norm is generally larger than the condition number computed with square-summable sequences, but it can be evaluated more easily ( and this is often the only measurable condition number, when the problem to solve involves a non-linear algebra, for example when approximating irrational and transcendental functions or numbers with numerical methods.

This is a transcendental equation in a and must be solved numerically.

Deconstruction is therefore not neatly transcendental because it cannot be considered separate from the contingent empirical facticity of the particular texts that any deconstruction must carefully negotiate.

It is for this reason that Richard Rorty asks if Derrida should be considered a quasi-transcendental philosopher that operates in the tension between the demands of the empirical and the transcendental.

* A transcendental equation is an equation involving a transcendental function of one of its variables.

A transcendental entire function is an entire function that is not a polynomial ( see transcendental function ).

The symposium provides an opportunity to confront the self with specific statements which were made at particular times by identifiable communicators who were addressing definite audiences -- and throughout several hundred pages everyone is talking about the same key symbol of identification.

that their remote past is as discontinuous with their present selves, as lacking in any conscious likeness to their mature personality, as the self of a butterfly may be imagined discontinuous with that of the caterpillar it once was.

His very honest act called up the recent talk I had with another minister, a modest Methodist, who said: `` I feel so deeply blessed by God when I can give a message of love and comfort to other men, and I would have it no other way: and it is unworthy to think of self.

( The `` autistic '' child is one who seems to lack a well-defined sense of self.

The first step is a comprehensive self study made by faculty, by outside consultants, or by a combination of the two.

Hand in hand with the legislative program is the industry's self originated and directed safety program.

Freeman, Cameron and McGhie, in their description of the disturbances of thinking found in chronic schizophrenic patients, say, in regard to condensation, that `` the lack of adequate discrimination between the self and the environment, and the objects contained therein in itself is the prototypical condensation ''.

Used in this sense, it usually contrasted to egoism, which is defined as acting to the benefit of one self.

However, because altruism ultimately benefits the self in many cases, the selflessness of altruistic acts is brought to question.

It is even said that the distinction between self and other is part of the root cause of our suffering.

While Kierkegaard's feeling of angst is fear of actual responsibility to God, in modern use, angst was broadened by the later existentialists to include general frustration associated with the conflict between actual responsibilities to self, one's principles, and others ( possibly including God ).

In 1941, Eli Siegel, American philosopher and poet, founded Aesthetic Realism, the philosophy that reality itself is aesthetic, and that " The world, art, and self explain each other: each is the aesthetic oneness of opposites.

An autobiography ( from the Greek, αὐτός-autos self + βίος-bios life + γράφειν-graphein to write ) is an account of the life of a person, written by its subject.

Modern coastal artillery ( for example, Russia's " Bereg " system ) is often self propelled, ( allowing it to avoid counter-battery fire ) and fully integrated, meaning that each battery has all of the support systems that it requires ( maintenance, targeting radar, etc.

Another view of the Buddhist theory of the self, especially in early Buddhism, is that the Buddhist theory is essentially an eliminativist theory.

According to this understanding, the self can not be reduced to a bundle because there is nothing that answers to the concept of a self.

These regarded issues such as whether the universe is eternal or non-eternal ( or whether it is finite or infinite ), the unity or separation of the body and the self, the complete inexistence of a person after Nirvana and death, and others.

The Buddha held that attachment to the appearance of a permanent self in this world of change is the cause of suffering, and the main obstacle to liberation.

In these sutras the perfection of the wisdom of not-self is stated to be the true self ; the ultimate goal of the path is then characterized using a range of positive language that had been used previously in Indian philosophy by essentialist philosophers, but which was now transmuted into a new Buddhist vocabulary to describe a being who has successfully completed the Buddhist path.